Day 4: Leviticus 10:12-15 (Study Notes)
Parsha Shmini: Day 4
(Leviticus 10:12-15) (Study Notes)
(Leviticus 10:12-13)
In Leviticus chapter 10 verses 12 through 13, we read that Moshe commands Aaron and his two remaining sons Eleazar and Ithamar to take the leftover meal offerings from the LORD’s offerings by fire and “eat it unleavened besides the altar.”
In Leviticus chapter 2 verse 10 we read that the leftover meal offering is the most holy portion of a meal burnt offering and is to be eaten in the holy precinct. Thus, the altar here referred to must be the incense altar. We learned in Tzav and Vayikra that the holy portion is the portion of meal offering that remains after the token portion has been removed and turned to smoke on the altar. The leftover portion is the most holy portion that is the gift portion to the priests.
(Leviticus 10:13)
In Leviticus chapter 10, verse 13, we read that despite the sins of Aaron’s sons, the priests are still receiving the most holy gift from Hashem.
From this, we learn an important lesson. Even though members of the priesthood sin gravely, this does not negate the eternal portion promised to Aaron and his sons.
This truth stands eternal for all of Hashem‘s promises. Though we, the Jewish people: the people of promise, sin and mess up big time, Hashem’s promises remain. We may suffer consequences for our actions, but in the end we are forgiven, and we will receive the promised blessings, gifts, and rewards from our Almighty God. These promised blessings will continue to come so long as Hashim’s people perform teshuvah, meaning we repent of our sins and turn wholeheartedly back to Hashem and his Torah.
According to Torah in Leviticus chapter seven verses 32 through 34, part of the promised gifts to Aaron and his sons included the breast of elevation and the right thigh as a gift offering. In Leviticus chapter 10 verse 14, Moshe tells Aaron, his sons, and Aaron‘s daughters that they can eat the breast of elevation and the right thigh of the gift offering. What is different in this command from commands we learned in Leviticus chapter 7, is the inclusion of Aaron‘s daughters.
Previously in Leviticus, we learned only Aaron sons were designated as being allowed to eat the holy portions. This was because Aaron sons are the ones (along with Aaron and Moshe) who would offer the blood of the sacrifice or the offerings from which the breast or the thigh came from.
From this inclusion of the daughters of Aaron, it is questionable if we are to understand that Aaron’s daughters could offer the blood and the portions like Aaron sons. This is not out of the realm of possibility since often times in the Tanakh, the roles of women are downplayed and not specifically included. We do know women, like men, were army commanders and leaders (example: Deborah), they were prophetesses (example: Isaiah’s wife, Huldah, and Miriam), so being a priestess is not out of the question.
This, we can understand by recognizing Hashem’s original design of women. When Hashem created Havah, He pulled her out of Adam. As such, Havah was the true ezer of Adam. Meaning, she was the complete equal, but opposite compliment to Adam. Just as it is not good for man to be alone in the garden, nor is it good for him to be alone elsewhere within Hashem’s kingdom, including the Temple. This statement is not said blindly. We already learned in Exodus that there were women working in the temple, though the specifics of their work were not mentioned.
Furthermore, prophets in Tanaka state that in the days of moshiach, women will prophesy, and that all Israelites will be called priests—all Israelites means all Jews: men, women, and children alike. We also know that Hashem cannot lie. Thus, since the breast of elevation and the right thigh of the gift offering are only to be eaten by those who offer the blood of the sacrifice or sin offering, we may be able to responsibly conclude that Aaron‘s daughters too were included in the anointed priests among the family of Aaron. (But, since this is not now the commonly held belief, we only mentioned this for pondering.)
However, we must also note that later in Leviticus, we will learn that when the priests ate of their portions, there were sections that could be eaten by their family members and the slaves who dwelled with them in their homes. So, the distinguishing factor with regards to the women is to determine which part of the holy portion is here being discussed.
(Leviticus 10:15)
In Leviticus chapter 10, verse 15 Moshe reiterates again that the fat, the right thigh and the breast of elevation are to be presented together to Hashem and elevated before Hashem.
As we have learned previously, the fat will later be turned to smoke, which is the action that leads to the full forgiveness of sin.
The right thigh (we learned previously) seems to be a remembrance and commemoration of Jacob when he wrestled with Hashem came out limping, and was given the new name, Israel.
And the breast of elevation, we learned previously, seems to be in honor of the pure heart that is given to those who honor and worship Hashem, as seen through their burnt offerings.
We also learned in our previous studies that all of these parts, except for the fat, are the “due” of the priests and their children for all time.
For all time means that these portions are an eternal promise.
Thus, though the temple and the altars do not now currently stand, because of these promises, we know that the temple MUST be rebuilt.
When the third temple is rebuilt (may it be today and speedily in our days), the sacrifices will be reinstated (see Ezekiel 40-47 for the Third Temple). The fact that only the breast and right thigh (meaning: the parts of the well-being and Thanksgiving offerings) are the “due” for the priest for eternity and not the fat (meaning: parts of the sin offerings), it is safe to assume that (at the very least) Thanksgiving offerings, well-being offerings, and burnt offerings will be those sacrifices offered on the third altar. Because the fat parts of sin offerings are not the due of the priests, one must question if the sin offerings will be continued when the third temple is built.
We know from Ezekiel’s description of the Third Temple that when moshiach comes, the king of the line of David will indeed offer a sin offering on the altar as one of his first deeds. But, soon after his arrival, Hashem promises to pour out his ruach, which will turn the hearts of every human being to love Hashem and to want to know and to keep his Commandments. This choosing to keep of Torah will lead to only blessing upon the Earth. For, we know from Deuteronomy chapters 27 and 28 that blessing comes when Torah is kept by each individual Jew. There is no substitute. Ezekiel declares that the righteousness of a man cannot even save himself if he sins without teshuvah, let alone save anyone else.
In Hashem’s design, each and every individual is held accountable for his or her actions. Every mitzvot kept adds to the collective blessing. Every person plays a role in bringing our God and Ishi’s will of righteous shalom to fruition. Thus, when moshiach comes, with the Davidic king will come Elijah the prophet. Elijah’s duty will be to call all Jews (and every human) to teshuvah. This straightening of the crooked hearts will prepare the way for the reemergence of Hashem’s physical glory-presence on earth, dwelling among His people, in Jerusalem, in the holy of holies, in the rebuilt third temple.
Hashem will reign as King of the world, and every person alive will willingly and willfully honor, worship, serve, and praise Him as God alone. Hashem also promises in The prophet Isaiah the HE (Hashem) will be the one to teach us His wisdom. As a Shepard cares for his sheep (Ezekiel 34), so Hashem will care His flock. He will feed us with all spiritual food: His wisdom. Simultaneously, He will replace the neshumah (or the human soul given to humans when Hashem breathed into Adam’s nostrils ) with His Ruach.
Ruach is not “Ruach HaKodesh: the Holy Spirit” which other religions say is some separate entity, person, or deity from Hashem. Ruach does not “keep mitzvot for you”. Ruach is not some magic trick that comes as a flame of fire on top of a person’s head that makes the person speak in unintelligible tongues.
Rather, ruach is described in scripture as the holy breath of life, the holy breath of Hashem, the pristinely holy soul of Hashem. Thus, ruach is the source of eternal life and holiness. This eternal life can come when mitzvot are kept 100%, which might be possible in the days of moshiach since in that time all war, suffering, poverty, abuse, and all other forms of evil will no longer exists. Such shalom only comes as a promised blessing with mitzvot keeping.
Thus, through mitzvot keeping, humans can become more in line with the likeness of Hashem. But, we will never be Hashem nor reach his level of absolute perfection and holiness.
If you pay careful attention to the Hebrew throughout the Prophets, we can see that ruach is specifically used when speaking of the tzedakim (the righteous), the prophets, and the righteous anointed kings and priests. Whenever sin is rampant, neshumah is more often used for the wisdom of man, and ruach is saved for Hashem, His presence, His “wind” (which might include wrathful judgment) etc.
When Hashem exchanges all neshumah with ruach, holiness through mitzvot keeping will reign in all of the earth. If all we will willfully choose to do is keep the mitzvot of Hashem, then only blessing upon blessing will come to all people, all nations, and all tongues.
Shalom will rain as everyone honors praises, glorifies, and magnifies the one true God, the God of the Jews and Israelites, Hashem.
Am Yisrael Chai!
Kimberly Davis